A New Course in Reading Pali
Lesson X - Readings
Ekasmi.m samaye satthaa ga.na.m pahaaya ekako’va eka.m vana.m paavisi.
Paarileyyakanaamo eko hatthiraajaa’pi hatthiga.na.m pahaaya ta.m vana.m
pavisitvaa, bhagavanta.m ekassa rukkhassa muule nisinna.m disvaa, paadena
paharanto rukkhamuula.m sodhetvaa so.n.daaya saakha.m gahetvaa sammajji. Tato
pa.t.thaaya divase divase so.n.daaya gha.ta.m gahetvaa paaniiyaparibhojaniiya.m
udaka.m aaharati upa.t.thaapeti, u.nhodakena atthe sati u.nhodaka.m pa.tiyaadeti.
At one time the Teacher left the group and, thus being alone, entered a
certain forest. And an elephant king, named Parileyyaka, left the elephant herd
and entered this forest. He saw the Blessed One sitting at the foot of a tree,
cleared underneath the tree by striking with his foot, took a branch in his
trunk and swept. From then on, every day he took a pot with his trunk, brought
drinking water, and set down the pot, and since hot water was needed, he
Katha.m? Ka.t.thaani gha.msitvaa aggi.m paateti, tattha daaruuni pakkhipanto
aggi.m jaaletvaa tattha tattha paasaa.ne pacitvaa, daarukkha.n.dakena
pava.t.tetvaa khuddakaso.n.diya.m khipati. Tato hattha.m otaaretvaa udakassa
tattabhaava.m jaanitvaa gantvaa satthaara.m vandati. Satthaa tattha gantvaa
nahaayati. Atha naanaavidhaani phalaani aaharitvaa deti.
How? He rubbed sticks and started a flame, and putting firewood in there kindled
a fire, then he heated rocks placed here and there, rolled them with a wooden
stick, and placed them in a small pool in the rocks. Then having dipped his
trunk in to test the temperature of the water, he went and greeted the Teacher.
The Teacher went there and bathed. Then he brought various fruits and gave them
Yadaa pana satthaa gaama.m pi.n.daaya pavisati, tadaa satthu
pattaciivaramaadaaya kumbhe .thapetvaa satthaaraa saddhi.m yeva gacchati;
ratti.m vaa.lamiganivaara.nattha.m mahanta.m da.n.da.m so.n.daaya gahetvaa yaava
aru.n’uggamanaa vanasa.n.de vicarati.
Then when the Teacher was entering the village for alms, he would take the
Teacher’s robe and bowl, place them on his forehead and accompany the Teacher
there. At night, in order to keep away predators, he took with his trunk a large
stick, and with that wandered about in the jungle until dawn.
(RasV. - cf. Udana IV.5 Naga Sutta)
Atiite kira baaraa.nasiya.m saalittakasippe nipphatti.m patto eko
pii.thasappi ahosi. So nagaradvaare ekassa va.tarukkhassa he.t.thaa nisinno
sakkharaani khipitvaa tassa pa.n.naani chindanto «hatthiruupaka.m no dassehi,
assaruupaka.m no dassehii»ti gaamadaarakehi vuccamaano icchiticchitaani
ruupaani dassetvaa tesa.m santikaa khaadaniiyaadiini labhati.
In the past, it is said, in Benares there was a certain cripple who had attained
excellence in the art of slinging stones. Sitting beneath a banyan tree at the
town entrance, he threw pebbles cutting leaves. Addressed by the village
children, “Show us the image of an elephant, show us the image of a horse”,
he presented them with whatever forms they desired, and by means of this
received edibles, etc.
Ath’ekadivasa.m raajaa uyyaana.m gacchanto ta.m padesa.m paapu.ni. Daarakaa
pii.thasappi.m paaroh’antare katvaa palaayi.msu. Rañño .thitamajjhantike
rukkhamuula.m pavi.t.thassa chiddacchaayaa sariira.m phari. So «ki.m nu kho
etan»ti uddha.m olokento rukkhapa.n.nesu hatthiruupakaadiini disvaa «kass’eta.m
kamman»ti pucchitvaa «pii.thasappino»ti sutvaa ta.m pakkosaapetvaa aaha: «mayha.m
purohito atimukharo appamattake’pi vutte bahu.m bha.nanto ma.m upaddavati,
sakkhissasi tassa mukhe naa.limattaa ajala.n.dikaa khipitun»ti? «Sakkhissaami,
deva. Ajala.n.dikaa aaharaapetvaa purohitena saddhi.m tumhe antosaa.niya.m
nisiidatha, ahamettha kattabba.m jaanissaamii»ti.
Then one day, a king who was walking in the park, reached that area. The
children placed the cripple among the roots of the banyan and ran away. The
images of the cut shadows fell on the body of the king who had gone underneath
the tree at midday. With the thought “What is that?” he looked up and saw
the images of elephants, etc. in the leaves of the tree and he asked, “Who did
that?” On hearing “A cripple”, he had him summoned and said “My high
priest is garrulous and annoys me when, on saying just a little, he talks much.
Would you be able to throw about a cupful of goat dung into his mouth?” “I
will be able to, lord. After you’ve had some goat dung brought, sit with the
high priest behind the curtain, and I will know what to do then”.
Raajaa tathaa kaaresi. Itaro’pi kattariy’aggena saa.niya.m chidda.m
katvaa, purohitassa raññaa saddhi.m kathentassa mukhe viva.tamatte ek’eka.m
ajala.n.dika.m khipi. Purohito mukha.m pavi.t.tha.m pavi.t.tha.m gili.
Pii.thasappii khii.naasu ajala.n.dikaasu saa.ni.m caalesi. Raajaa taaya saññaaya
ajala.n.dikaana.m khii.nabhaava.m ñatvaa aaha: «aacariya, aha.m tumhehi
saddhi.m kathento katha.m nittharitu.m na sakkhissaami. Tumhe atimukharataaya
naa.limattaa ajala.n.dikaa gilantaa pi tu.nhiibhaava.m naapajjathaa»ti.
The king did so. Then the other made a hole in the curtain with a scissors tip,
and threw this goat dung, one piece after another, into the open mouth of the
high priest while he was talking to the king. The high priest swallowed what had
entered into his mouth. The cripple shook the curtain when the goat dung was
spent. With this signal, the king knew that the goat dung was exhausted and
said: “Teacher, when conversing with you I would not be able to conclude the
conversation. You, because of your garrulousness, are swallowing about a cupful
of goat dung since you would not become silent”.
Braahma.no ma.mkubhaava.m aapajjitvaa tato pa.t.thaaya mukha.m vivaritvaa raññaa
saddhi.m sallapitu.m naasakkhi. Raajaa pii.thasappigu.na.m pakkosaapetvaa «ta.m
nissaaya me sukha.m laddhan»ti tu.t.tho tassa sabba.t.thaka.m naama dhana.m
datvaa nagarassa catuusu disaasu cattaaro varagaame adaasi.
The Brahmin became downcast and from then on he was unable to open his mouth to
converse with the king. The king summoned the cripple, and thinking “Because
of him, I have obtained happiness”, pleased, he gave him an eightfold gift of
wealth, and four hereditary villages from the four directions of the town.
Yathaagaara.m ducchanna.m - vu.t.thii samativijjhati;
eva.m abhaavita.m citta.m - raago samativijjhati.
As rain pours into an ill-thatched house;
So passion pierces an undeveloped mind.
Yathaagaara.m suchanna.m - vu.t.thii na samativijjhati;
eva.m subhaavita.m citta.m - raago na samativijjhati.
As rain does not pour into a well-thatched house;
So passion does not pierce a well-developed mind.
(Dhp 1, 13-14)
Idha socati pecca socati - paapakaarii ubhayattha socati;
so socati so vihaññati - disvaa kammakili.t.thamattano.
Here he grieves, after death he grieves, the evildoer grieves in both places;
He grieves, he suffers, having seen himself defiled by his actions.
Idha modati pecca modati - katapuñño ubhayattha modati;
so modati so pamodati - disvaa kammavisuddhimattano.
Here he rejoices, after death he rejoices, the doer of good rejoices in both
He rejoices, he is happy, having seen himself purified by his actions.
(Dhp 1, 15-16)
Idha tappati pecca tappati - paapakaarii ubhayattha tappati;
«paapa.m me katan»ti tappati - bhiyyo tappati duggati.m gato.
Here he is tormented, after death he is tormented, the evildoer is tormented in
Tormented with the thought “evil has been done by me”, going to an unhappy
destination he is exceedingly tormented.
Idha nandati pecca nandati - katapuñño ubhayattha nandati;
«puñña.m me katan»ti nandati - bhiyyo nandati suggati.m gato.
Here he is glad, after death he is glad, the doer of good is glad in both
Glad with the thought “good has been done by me”, going to a happy
destination he is exceedingly glad.
(Dhp 1, 17-18)
Lesson X - Further Readings
Ath'eko makka.to ta.m hatthi.m divase divase tathaagatassa upa.t.thaana.m
karonta.m disvaa «ahampi kiñcideva karissaamii»ti vicaranto ekadivasa.m
nimmakkhika.m da.n.dakamadhu.m disvaa da.n.daka.m bhañjitvaa da.n.daken'eva
saddhi.m madhupa.tala.m satthu santika.m aaharitvaa kadalipatta.m chinditvaa
tattha .thapetvaa adaasi. Satthaa ga.nhi. Makka.to «karissati nu kho
paribhoga.m, na karissatii»ti olokento gahetvaa nisinna.m disvaa «kinnukho»ti
cintetvaa da.n.dako.tiya.m gahetvaa parivattetvaa olokento a.n.dakaani disvaa
taani sa.nika.m apanetvaa adaasi. Satthaa paribhogamakaasi. So tu.t.thamaanaso
ta.m ta.m saakha.m gahetvaa naccanto a.t.thaasi. Tassa gahita-saakhaa’pi
akkanta-saakhaa’pi bhijji. So ekasmi.m khaa.numatthake patitvaa nibbiddhagatto
satthari pasannena cittena kaala.mkatvaa taavati.msabhavane nibbatti.
Then a certain monkey, having seen this elephant waiting on the Tathagatha day
after day, thought, “I too will do something or other”. While wandering
about one day, he saw a beehive on a branch without any bees. He broke the
branch, and brought the honeycomb along with the branch into the vicinity of the
Teacher, cut a banana leaf, placed it in there and offered it [to the Teacher].
The Teacher took it. The monkey watching wondered “Will he enjoy it or
not?” Looking at him who had picked it up and was [still] sitting, he thought,
“What is it then?” He picked up the end of the stick, turned it over, and
looking saw eggs, [so he] carefully took them out, then offered them. The
Teacher enjoyed it. Delighted with this, [the monkey] picked up a branch, and
kept dancing. Then, while holding one end of the branch and stepping on the
other, he broke it. He then fell on top of the stake, which pierced his body.
Having died with a faithful mind in regard to the Teacher, he was reborn in the
realm of the 33 deities.
Atiite eko vejjo gaamanigamesu caritvaa vejjakamma.m karonto eka.m
cakkhudubbala.m itthi.m disvaa pucchi:
In the past, a certain doctor was wandering in villages and small towns doing
doctor’s work, when he saw a woman with a weak eye and asked her:
«Ki.m te aphaasukan»ti?
“What disease do you have?”
«Akkhiihi na passaamii»ti.
“I don’t see with my eyes.”
«Bhesajja.m te karomii»ti?
“I will make a medicine for you.”
“Make it, sir.”
“What will you give me?”
«Sace me akkhiini paakatikaani kaatu.m sakkhissasi, aha.m te puttadhiitaahi
saddhi.m daasii bhavissaamii»ti.
“If you can make my eyes as they were before, I will be your servant, and my
So bhesajja.m sa.mvidahi. Ekabhesajjene’va akkhiini paakatikaani ahesu.m.
Saa cintesi: «aha.m etassa puttadhiitaahi saddhi.m daasii bhavissaamii»ti
pa.tijaani.m, «vañcessaami nan»ti.
He prepared the medicine. With this medicine her eyes became as they were
before. She thought, “I promised that I and my children would become servants
to him. I will cheat on this.”
Saa vejjenaa «kiidisa.m, bhadde?»ti pu.t.thaa «pubbe me akkhiini thoka.m
ruji.msu, idaani atirekatara.m rujantii»ti aaha.
Asked by the doctor, “How, dear lady?” she said, “Before my eyes ached a
little, now they ache much more.”
Atiite kir’eko vejjo vejjakammatthaaya gaama.m vicaritvaa kiñci kamma.m
alabhitvaa chaatajjhatto nikkhamitvaa gaamadvaare sambahule kumaarake kii.lante
disvaa «ime sappena .dasaapetvaa tikicchitvaa aahaara.m labhissaamii»ti
ekasmi.m rukkhabile siisa.m niharitvaa nipanna.m sappa.m dassetvaa, «ambho,
kumaarakaa, eso saa.likapotako, ga.nhatha nan»ti aaha. Ath’eko kumaarako
sappa.m giivaaya.m da.lha.m gahetvaa niiharitvaa tassa sappabhaava.m ñatvaa
viravanto aviduure .thitassa vejjassa matthake khipi. Sappo vejjassa
khandha.t.thika.m parikkhipitvaa da.lha.m .dasitvaa tatth’eva jiivitakkhaya.m
It is said that once a doctor wandered in the village practicing medicine, and
not having received any work, he departed hungry and saw many young boys playing
at the village gate. Thinking, “I will cause them to be bitten by a snake,
treat them and thus get food”, he stretched his head into a tree hollow and
found a snake sleeping. “Hello, boys, here is a mynah bird, pick it up”, he
said. Then a certain young boy grabbed the snake tightly by the neck, took it
out, and knowing its snake-nature, shouting, threw it onto the head of the
doctor standing nearby. The snake coiled around the doctor’s back, bit him
strongly, and thus brought about the fall of his life-body.
Atiite Baaraa.nasiya.m Brahmadatte rajja.m kaarente bodhisatto
Baaraa.nasiya.m vaa.nijakule nibbatti. Naamaggaha.nadivase ca’ssa «Pa.n.dito»ti
naama.m aka.msu. So vayappatto aññena vaa.nijena saddhi.m ekato hutvaa
va.nijja.m karoti, tassa «atipa.n.dito»ti naama.m ahosi.
Once upon a time, in Benares when Brahmadatta was king, a bodhisatta was born
into a Benares merchant clan. On his christening* day, he was given the name
“Pandita (wise one)”. On coming of age, he made trade together with another
merchant who was named “Atipandita (exceedingly wise one)”.
Te Baaraa.nasito pañcahi saka.tasatehi bha.n.da.m aadaaya janapada.m gantvaa
va.nijja.m katvaa laddha-laabhaa puna Baaraa.nasi.m aagami.msu. Atha tesa.m
bha.n.da-bhaajanakaale Atipa.n.dito aaha «Mayaa dve ko.t.thaasaa laddhabbaa»ti.
They took 500 carts of merchandise from Benares, went to the provinces, traded,
made a profit, and returned to Benares. Then at the time of dividing goods,
Atipandita said, “Two shares are to be received by me”.
«Tva.m Pa.n.dito, aha.m Atipa.n.dito. Pa.n.dito eka.m laddhu.m arahati,
“You are Pandita, I am Atipandita. Pandita deserves to get one, and Atipandita
«Nanu amhaaka.m dvinna.m bha.n.damuulakam’pi go.naadayo’pi sama-samaa
yeva, kasmaa tva.m dve ko.t.thaase laddhu.m arahasii»ti?
“Didn’t we two equally bring an ox and capital? Why do you deserve to
receive two shares?”
“By the fact that I am Atipandita”.
Eva.m te katha.m va.d.dhetvaa kalaha.m aka.msu.
Thus they spoke much and argued.
Tato atipa.n.dito «atth’eko upaayo»ti cintetvaa attano pitara.m ekasmi.m
susirarukkhe pavesetvaa «tva.m amhesu aagatesu ‘atipa.n.dito dve ko.t.thaase
laddhu.m arahatii’ti vadeyyaasii»ti vatvaa bodhisatta.m upasa.mkamitvaa
“samma, mayha.m dvinna.m ko.t.thaasaana.m yuttabhaava.m vaa ayuttabhaava.m vaa
esaa rukkhadevataa jaanaati, ehi, ta.m pucchissaamaa»ti ta.m tattha netvaa «ayye
rukkhadevate, amhaaka.m a.t.ta.m pacchindaa»ti aaha. Ath’assa pitaa sara.m
parivattetvaa «tena hi kathethaa»ti aaha.
Then Atipandita thought “There is a ruse”, and he got his own father to
enter a certain hollow tree, and said to him, “When we come, you should say
‘Atipandita deserves to receive two shares’”. Then he approached the
bodhisatta and said, “Friend, this tree spirit knows whether it is fitting or
not fitting that I should receive two shares. Come on, we will ask it”. He led
him there and said, “Worthy tree spirit, decide our question”. Then his
father, having changed his voice, said, “Tell me about it”.
«Ayye, aya.m Pa.n.dito, aha.m Atipa.n.dito. Amhehi ekato vohaaro kato,
tattha kena ki.m laddhabban»ti.
“Worthy one, this is Pandita, I am Atipandita. How should this trade that has
been made by us be divided up?”
«Pa.n.ditena eko ko.t.thaaso, Atipa.n.ditena dve laddhabbaa»ti.
“One share is to be received by Pandita, and two by Atipandita”.
Bodhisatto eva.m vinicchita.m a.t.ta.m sutvaa «idaani devataabhaava.m vaa
adevataabhaava.m vaa jaanissaamii»ti palaala.m aaharitvaa susira.m puuretvaa
aggi.m adaasi, atipa.n.ditassa pitaa jaalaaya phu.t.thakaale a.d.dhajjhaamena
sariirena upari aaruyha saakha.m gahetvaa olambanto bhuumiya.m patitvaa ima.m
The bodhisatta on hearing the matter thus decided thought to himself, “Now I
will know the divinity or non-divinity of him”, and he brought straw, filled
the hollow, and lit it. Atipandita’s father touched in time by the flames,
with his body half-burnt, climbed up, grabbed a branch, and hanging from it fell
to the ground, and said this verse:
«Saadhu kho Pa.n.dito naama, natveva atipa.n.dito ...»ti.
“Good is the one who is called Pandita (wise one), and not good is the one
called Atipandita (exceedingly wise one) … .”
(Jataka-Atthakatha 1.1.98. Kuu.tavaa.nijajaatakava.n.nanaa)
* The word is used in the English sense of "naming", not "baptising".